A strange sight is the Church of God now,- divided, scattered abroad, (for the common hope which would unite them is merged in other interests, though individuals may earnestly look for it); instead of rejoicing in the truth, we see it confined by systems of theology hiding from it the true knowledge of God, and contending for doctrines, which may be done when vital godliness is gone ; minding earthly things; looking for blessing to the earth before the resurrection comes, and practically evincing the belief "that it might be a tolerable world if all would agree to make the best of it." And what is this but, as St. Augustine saith, "live such a happy life in the region of death"! Believers have need to cry for the spirit of God to raise up the hearts of His people into their true position – the apprehension of "the heavenly calling." But the eye that is not dimmed by fellowship with unrighteousness may see that the Lord is working even now. The division for the final gatherings is going on. He is separating to Himself on the one side, and Satan is concentrating his strength on the other. The conflict is between holiness and sin; and the hour is fast coming which will irrevocably fix the side taken by each individual.

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER III. (Continued from page 9.)

It is plain that if it is as the unblemished lamb He is presenting Himself here, the Lord's baptism at once becomes unmistakable in its significance. In the gospel of Mark, He speaks of His baptism,* with evident reference to His sufferings. (Mark 10:38.) *In our common version it is found also in the present one (Matt. 20:22), but all the editors agree that it is an interpolation.* Christian baptism is spoken of as "baptism unto death," and in it we are "baptized unto His death" (Rom. 6:3, 4). With this John's baptism in Jordan – the river of death – is in full agreement. The words, "so it becometh us to fulfill all righteousness," receive also in this way their simplest interpretation. For those who were "confessing their sins" in such a manner, the first step in "righteousness" of which they were capable was to take openly the place of death, as what was their due. While for Him also, who, having no sins of His own, was yet there for the sins of others, the place of death which it prefigured was no less the requirement of righteousness:the blessed Substitute for sinners had of necessity to take the sinners' place.

Thus all is clear throughout; with the exception, perhaps, of how this connects with what is manifestly the great subject of the gospel – the kingdom of the heavens, and Christ the King of this kingdom. Here also, we have seen that when His birth is announced to Joseph, he is bidden to call His name Jesus, "for He shall save His people from their sins." No kingdom could there be apart from this,- no possibility if there being, in any satisfying sense, "His people." Men are sinners, and a holy God cannot ignore this. Thus when Israel came of old into relationship with Himself, though it were but external, they could only come into this place and be separated from the Egyptians by the blood of the passover:redemption would not be by power only, but – and first of all – by blood. He, therefore, who is to be King of God's kingdom, cannot without preliminary take the throne. He must suffer, that He may be glorified :He must take the crown by way of the cross.

And so when the throne is taken, the effect of this, and the character it manifests, abide. '.' He shall be a priest upon His throne." (Zech. 5:13.) He stands before God for the people over whom he reigns ; and thus while he is the true Melchizedek, "king of righteousness, " He is also the "King of Salem, "that is "King of peace." In Him "righteousness and peace have kissed each other." (Ps. 85:10. ) For His throne, like the mercy-seat of old, is blood-sprinkled ; and the cherubim of judgment gaze upon it from between their covering wings, and are at rest.

Here, at present, therefore, the Lord enters not as yet upon His kingship. It is priesthood that first must act and prepare the way. Thus, rising up out of the water, the Spirit of God descends upon Him:He becomes, not simply in title, but in fact, the Christ,' the "Anointed." As Aaron of old had by Himself received the typical anointing without blood, in order to his exercising the priesthood, so He is now declared fit for and consecrated to His sacrificial work, Priest and Sacrifice as He is in one. His perfection is as needful to the one as to the other. The white linen garments of the day of atonement, and not the robes of glory and beauty, are those in which the sacrifice is alone offered, and the priest can alone sprinkle the blood that enters the sanctuary. It is what H e is Himself that prevails in the day of unequaled agony, when the Antitype offered up to God the only acceptable offering, Himself, and was accepted in that glorious " obedience unto death," by which the many for whom He stood are constituted righteous. (Rom. 5:19.)

What the Father's voice pro claims, the Spirit seals. (John 6:27.) He comes to rest where there is a heart, a human heart, in perfect sympathy with His own, to give Him lodgment. Thus appearing as a dove, He manifests the character of Him upon whom He comes. The "dove" was one of the sacrificial birds,-the symbol, therefore, of Christ, in the very attitude in which we find Him here; and all is still in perfection and divine harmony. Father, Son, and Spirit are, indeed, for the first time, openly manifested together in the work of redemption, while it is Christ in the perfection of manhood reconstituted, and in Him brought nigh to God, to which Father and Spirit witness.

The dove, or pigeon,-the two were almost one,- was, in fact, the only bird explicitly named for sacrifice. As the bird of heaven it has, undoubtedly, its first significance. Heaven itself provides the offering by which heaven is to be appeased and opened over man. "The Second Man is the Lord from heaven." (i Cor. 15:47.) He who has sinned, as all mere men have, cannot by that fact provide the unblemished offering that will alone avail. It is God Himself, therefore, who provides it; and in this way manifests Himself in unspeakable goodness to win man's heart to Himself. This is the divine power of the gospel in reconciliation. He who required has fulfilled the requirement. He who is of purer eyes than to behold iniquity has yet devised the wondrous means whereby His banished shall be restored to Him. Not only so, but for this restoration the bird of heaven shows us God become man,- a Man who is God manifest in flesh,- no temporary condescension, but eternal love made known for eternity, eternally to be enjoyed.

Christ is divine love come down, and the dove is the bird of love and of sorrow united. The love explains the sorrow, the sorrow the depth of the love. What a world to welcome the Son of God, and what welcome it gave Him! "A man of sorrows, and acquainted with grief! and we hid, as it were, our faces from Him; He was despised, and we esteemed Him not." But Scripture is more definite than this as to the dove, for it points us to its "wings covered with silver, and its feathers with yellow gold." (Ps. 68:13.) And here the reference should be plain to those who are acquainted with its symbolism. "Silver" gets its significance from the money of atonement, and its meaning is well illustrated in passages familiar to us. The wings are wings of redemption, for this it is that has put divine love in activity toward us; while in the feathers is the gleam of gold, the display of divine glory! This is how Nature itself bears witness to Christ.

The Hebrew word for the dove is Jonah; and however little the prophet of the name may have exemplified in his own character the spirit which this implies, we cannot but remember the Lord's comparison of Himself:"As Jonah was three days and three nights in the fish's belly, so shall the Son of man be three days, and three nights in the heart of the earth." (Ch. 12:40.) Whatever road we take here leads us to the great mystery of redeeming love. All witnesses combine to assure us of the meaning of what is here before us in the gospel.

The Father proclaims His Son. The apostle tells us that "no man taketh this honor [of the high priesthood] unto Himself, but He that was called of God, even as Aaron. So also Christ glorified not Himself to be made a high priest, but He that said unto Him, Thou art my Son." (Heb. 5:4, 5.) This, then, was the Lord's induction into His office, as having (of course, in an exclusive sense) the relationship which is acknowledged here. Yet it is not as the "only-begotten Son," or in His deity, that He is addressed, as is plain, for it could not be added then, as in Hebrews, "to-day I have begotten Thee." Nor could His full divine glory be the foundation of a priesthood which, of necessity, is human. It must be, therefore, as born into the world by the power of the Holy Ghost, as in Luke the angel says unto Mary, "therefore that Holy Thing, that shall be born of thee shall be called the Son of God." Here He is Son of God in His human nature,- Man, but a unique Man. And the connection of this with His priesthood is not hard to trace. True man, without taint of the fall,- the Son of God, as once more coming (like Adam, but another Adam) fresh from the inspiration of God. Thus He begins another creation, though out of the ruins of the old. Thus He is the Representative-Head of a new race of men, standing for them before God, with God, the true Mediator-Priest of the new humanity.

No wonder that heaven opens to own and induct into His place this glorious Person! '' Therefore doth my Father love Me," He says elsewhere, "because I lay down my life, that I might take it again." And here, where He is (as it were) pledging Himself to that death for men, the Father's voice breaks out in all its fullness of joy in Him:'' This is my beloved Son, in whom I well pleased." F. W. G.

(To be continued.)

God's school is the school of the Cross. Jesus Himself, the spotless Son of God, "learned obedience by the things which He suffered." Not a child of God can there be without passing through the same school. True happiness comes out of our readiness to go through it, knowing well that Love is master in that school, and alone holds the rod. Nor shall we be excused till we have no more lesson to learn.

Is "a world of iniquity."It "boasteth great things." ''an unruly evil." ''defileth the whole body." '' tamed by no man. " ' 'setteth on fire the course "full of deadly poison."of nature." '' set on fire of hell.''

" Speak not evil one of another."

These are solemn words. And which of us has not suffered in some way by this "little member."Having suffered makes us perhaps more careful for a time. But how easily we slip into the old way, when not on our guard!

If we lived in God's presence consciously, our words would be weighed by His thoughts of them, and not by our faulty human measure.

I know of no one thing which can be the cause of more misery among God's people than a wrong use of the tongue; of nothing which can rake up more filth and vileness, enmity, strife, and bitterness, or that can make the heart more sore.

God in His Word has told us of its capabilities in this direction, and we need only take the warning.

I do not speak of railing, or of open slander,- these are more tangible things,-but of the little whisperings and insinuations, the needless repetition of that which does not tend to promote love. "Love worketh no 99:" The habit of criticizing each other, we all know, is wrong, and yet how much it is done! Sometimes it may be thoughtlessly, but if so, let us wake up to the mischief it works.

It is certainly damaging to one's soul, and has a baneful influence upon others. It destroys holy affections, inevitably cripples an assembly, and ruins all testimony, if allowed in the family.

And I would here beg of you mothers (as you love the Lord, and desire, in these days of increasing evil and difficulties, to bring up your children in the fear of the Lord,) to cut it short, without mercy, in your homes, at your tables. If you do not, it will eat all the spirituality out of your house. This may seem like strong language, but not stronger than God's word would warrant.

Young and old are responsible alike to God and to each other.

We have all felt at times, no doubt, under peculiar pressure, the relief which comes in unburdening the heart to some one who we believe will add their prayers to ours; it may be in our own behalf, or that of some loved one whose good alone we seek. To this there could be no objection; but such confidences should be held sacred, and that which is confided repeated to none but God.

I see no warrant for uncovering the faults and failings of others except to carry them to God with one consent. Oh, if we could only keep this in mind, how much sorrow would be saved !

But I fear that when we allow such things in ourselves, and suffer them to pass unrebuked in others, it shows a sorrowful lack of the exercise of love. This repeating of little matters, back and forth, is contemptible, soul – withering, and not worthy of those professing godliness. It sets fire to the evil of our natural hearts, burning from one to another, driving out peace, joy, love, and all the blessed fruits of the Spirit, and wounding the hearts of those we profess to love.

As those who are called to reflect Christ Jesus in a world which is keen to mark our follies and inconsistencies, and to cast slurs on the name of our blessed Master because of them, let us examine our own hearts in the presence of God.

Remember, '' out of the fullness of the heart the mouth speaketh," and if the heart is not filled with Christ, rest assured, it will not be empty.

The days are evil, and the character of the professing church is Laodicean. Let us watch, therefore, lest we lose our own joy, and stumble the weak.

I shall be satisfied;
Yea, but not here,
Where sin and death abide,
And every tear
Proclaims the heart's unrest,
The hungry, longing breast,
For that which satisfies,
And husheth all our cries.

I shall be satisfied
With Christ above.
Whatever He hath denied,
'Twas all in love.
Oh, for this little while,
Grant thine approving smile,
And let me walk with Thee,
Saviour, unfalteringly!

I shall be satisfied ;
No gift of thine
Ever thy face shall hide,
Saviour, from mine.
When I thy likeness wear,
Thou wilt no longer fear
To grant my heart's desire:
To this, Lord, I aspire.

I shall be satisfied;
Yea, and heart-free,-
Earth's fetters all untied
Eternally.
The desert path I'll trace,
Enraptured with the grace
That used such gentleness
In all my waywardness.

Heaven shall be satisfied
To have its own.
Earth shall be purified,
And cease its groan.
Then shall thine own heart rest
With her thy love hath blest.
Thou, and thy chosen bride,
Lord, shall be satisfied. H. McD.

In Phil. 3:we see the Christian as a racer, "forgetting those things which are behind, and reaching forth unto those things which are before" he presses toward the mark. All is motion; we are almost carried along in the current as we read the chapter. In the fourth chapter we see him standing fast. Here stability is. the thought, as opposed to the fickleness so common. Each of these characteristics should be found in God's people :ever pressing on, yet ever standing firm.

There is a spirit abroad, which, under the plea I of the grace which is the very heart and soul of Christianity, would destroy all the foundations of government in the world, in the family, and in the Church itself. Actuated by covetousness, it quotes the fruit of the Spirit, in Acts 2:44, 45, to establish a claim over what belongs to others. There it is the rich bringing" their goods to the poor,- a voluntary act prompted by the Spirit of God, who dwells in them. But here it is the poor burning with the desire to get the goods which belong to the rich. This is not Christianity, but socialism, – the very root of anarchy itself. That same spirit would forbid the king to bear the sword and use it against evil-doers, pleading the grace which God would exercise toward sinners. They utterly forget or ignore that grace itself is shown only to them who condemn themselves for their sins.

So in the family:instead of a faithful, paternal government, which does not fail to discipline the child for his wrong-doing, and thus press upon him a wholesome fear of evil and of its retribution, grace is again misused, corrupted, and degraded to a mere excuse of sin. The effects are plain enough on every hand, and the end cannot fail:The rising generation will not be Christian, but socialistic.

But in the Church itself is this corruption of grace seen in its worst forms:The circle where sin should not be found, or if found not to be excused nor covered up, but mourned over and repented of; and if not repented of cast out, though it be in sorrow, has become a hiding-place for all manner of spiritual and moral evil. Men devoid of spiritual intelligence plead grace for all this, as if the holiness which becomes the house of God were incompatible with His love.

All this only shows that the cross has lost its power over such, if ever it had any; that sin, which caused that awful cross, is lightly judged, if at all; that repentance, therefore, has ceased to be coupled with faith,- the salt lacking in the sacrifices, and corruption fast doing its work.

It is clear why "judgment must begin at the house of God," for if we judge not ourselves we compel God to do it; and though judgment be His "strange work," and delayed as far as possible, it becomes His necessary work. "I will spew thee out of my mouth" is His holy sentence upon an indifferent Laodicea. P. J. L.

Ere the rude perplexities
Of the day,
Lord, I'd lay my quiet heart
'Neath Thy sway. In my loneliness I'd come
Unto Thee;
For I know there's always One
Welcomes me.

Weakness, want, and waywardness,
I confess,
While in Thy dear name I plead
Need of grace.
Strength from Thee I crave each day,
While I live;
And I know, what's best, alway
Thou wilt give.

If with retrospective glance
I would trace
Memories of the painful past,
In Thy grace
Gently draw my heart above,
Where Thou art;
With sweet memories of Thy love
Fill my heart.

Ah, Lord Jesus, upon earth
There is naught
Like the silent interchange
Of deep thought;-
Thought too sweet, too deep to tell
But to Thee.
E'en to those our hearts love well,
How could we ?

Then, beneath the shadowy night,
Oh how sweet
Just to lay my sorrows down
At Thy feet ;-
All my heart's complaint to tell
Unto Thee! For I know Thy love full well,
Lord, to me.

Thus from morn to night I'd walk
Close to Thee ;-
I would lean upon Thy might
Constantly.
Night to day shall soon give place,-
Glorious day.
I shall then behold Thy face,
And for aye.

H. McD.

Father, Thy children are so tired to-night, And fain would rest.
We long to lay our weary heads in peace
On Jesus' breast.

As little ones, whose eyes are heavy grown,
We come to Thee.
Nor questioning thy love, we feel a sweet
Security.

Thy love constrains to leave all earthly things,
Our transient joys.
The things our restless, childish hands have spoiled,
Our broken toys.

Thou knowest each one on which our foolish hearts
So loved to dwell.
Thou 'st marked the tears when, scattered at our feet,
The fragments fell.

How oft, when disappointment's bitter cup was drained,
We turned to Thee,
Assured in Thy great loving heart to find
Sweet sympathy.

O, grant us,, blessed God, that childlike trust
Which knows not doubt nor fear,
But simply takes the hand which leads the way,
Whether it be dark or clear.

H. McD.

Speaking evil of one another, and complaining of one another is sadly common, and being a habit it is done in the presence of children in the family circle. The injury must be great. In politics men are covered with reproach by opponents, and so in the Church, one who is "on the other side" appears at the worst; note how one who has forsaken Rome gets a name of infamy. It tries us that some should differ from us and forsake us, and it is the same in smaller circles, and more private matters. But whatever be the circumstances or the case, vigilance is needed to escape this snare of Satan-"evil speaking."

The soul that is finding rest in the love of Christ, will not be harsh or impatient towards others. The heart will not be filled up by degrees, so as to overflow at Satan's opportunity, producing evil results; but will be occupied with what is lovely and of good report.

Such an one will minister what is edifying to the hearer.

In the one case we destroy one another. In the other we love one another, and build up one another.

May the love of Christ constrain us, and brotherly love. But these are fruits of God's planting, and of a deep root, that can be traced back through godliness, patience, temperance, knowledge, virtue, faith. "If these things be in you and abound," etc.

Divine power produces lovely results. In view of this, let us give " all diligence! "

Why prophecy? "But he that prophesieth speaketh unto men to edification, exhortation, and comfort." (5:3.)

Under "edification" comes salutary instruction, warning, admonition, reproof, correction, pruning, etc.

"Exhortation " recovers from dejection that might result from the former, and stirs up with cheer the drooping spirit; calls upon men to arise and build; fires them with a spirit of loyalty. '' Quit you like men, be strong" (1 Cor. 16:13).

"Comfort" is soothing, consolatory, binding up, sympathizing. "God of all comfort:who comforteth us in our tribulation." (2 Cor. 1:3, 4.)

Prophecy, in the Christian sense, is never a cold theological exposition of abstract truths, but an unfolding of the ways of God as applicable to the present necessity.

It knows nothing of partiality,- favors none. It sees departure from God quickly, and admonishes and exhorts. It will not pale before even an apostle. (Gal. 2:11-21.) Men are never free from the necessity of prophecy.

He who prophesies utters the very mind of God for the hour, (i Pet. 4:10, 11.)

He need not be surprised if much suffering follows his ministrations. He must practice his own preaching. As the prophets of old had to be the living exponents of their own words, so must he who prophesies. Sobriety, then, is incumbent upon those who prophesy, and a sincere godly life.

"Ye may all prophesy . . . that all may learn, and all may be comforted." (i Cor. 14:31.)

Prophecy has to do much with the negative", or human, side of things. The positive, or divine, side usually comes second and last-"comfort."

The flesh in us hates prophecy. The "spiritual" love it. (5:37.)

John was a prophet. His ministry was corrective, restoring. It was like a mighty "ax . . . laid unto the root of the trees " when it began. (Matt. 3:10.) It said "Behold the Lamb of God,"(John 1. 29,36), as it continued. It glorified the Lord Jesus as it departs:"He must increase, but I must decrease." (John 3:30.) "They shall fail," is said of "prophecies," that is, cease (i Cor. 13:8), "when that which is perfect is come." (5:10.)

The Lord Jesus Himself was an unceasing prophecy. He is the Son of Man, Son of God. The Prophet drives them out of the temple, none the less the Son of the Father. (John 2:16, 17; Ps. Ixix. 9, etc.)

He notes everything that is wrong, and docs not try to win the self-righteous. The breach is simply widened, for He is the "Truth." (Matt. 15:1-14; 21:23-27.) Yet the sincere are instructed patiently. (ch. 15:15-20.) The obedient are graciously borne with in tenderest love. (John 16:12-15.)

Not that "His own" are always obedient, for they are exhorted to obedience, but those who are characteristically so.

Prophecy looks at that which is wrong, and rebukes it; calls to repentance; instructs by presenting the truth; exhorts to be obedient to it; comforts the truly penitent.

It is a ministry which insists upon the truth being made practical. It is, then, the ministry for all time and every emergency.

There can be no practical Christianity without it. Then let us all "covet to prophesy," not forgetting the "comfort." S. A. W.

(Extract.)

Marvelous is the mute, steadfast patience of vegetable life. It is through this that all the processes of life are carried on so perfectly in the plant. There is no restlessness, no self-will, no weariness, or self-conscious waywardness, to frustrate these processes. The most complete harmony is discoverable through all its parts, and woven in the very fabric of its nature. The buds appear in their proper order and place, the leaves have a fixed arrangement, the flowers blossom at determinate points. Not a leaf varies from its position, or a blossom from its order, any more than a star from its orbit. By its patient abiding in the vine, the branch receives without interruption the vital forces and juices that are needful to develop its growth and produce fruitfulness. Through storm and sunshine, through darkness and light, through winter and summer, there is nothing to hinder the intercommunion of vital substances and impulses between the branch and the vine. It is this patience that we are required to imitate, this faithfulness that we are to cherish. What is, in the plant, a -.natter of necessity-an unconscious result of unconscious physical powers-should be, in the believer, the blessed result of a living faith and a devoted love.

The altar of nature, like the altar on the other side of Jordan, is not meant for burnt-offerings or for sacrifices. No sacred fire burns upon it; no true sacrifice for sin can be offered upon it; no effectual atonement for the sinner is made there. It is to the great altar on Calvary, in a manner, what the manger of Christ was to the cross. The manger was the place at which the beasts of the stall ate to renew their strength – at which vegetable life was sacrificed to support animal life; and the fact of our Saviour being laid in that symbolical place might be regarded as significant of the analogies of nature being fulfilled in Him. But we are not allowed to linger at the manger, we must pass on to the cross, where we have on that accursed tree the sacrifice of Christ fulfilling all the analogies of nature and all the types of grace-the symbols of the curse and of the restoration-and disclosing its own unique peculiarity of a true propitiation for human sin. The manger has no saving power. The dim revelation which it gives of the eternal mystery of love, wherein life lives by life taken, may constrain us, in humble reverence, like the wise men of the East, to pour forth our gold, and frankincense, and myrrh.

But the cross saves and sanctifies us, because it tells us that the work of redemption is finished, and that God is now just while the justifier of the ungodly who believe in Jesus; and the full and clear revelation which it gives of the way of salvation constrains us, like the apostle Paul, to offer at its foot the far costlier offering of a life devoted to the service of God. At the manger we worship the God who created and sustains us, and pour forth the gifts He has bestowed in thankful acknowledgment of His goodness; at the cross our worship is raised into devoted love to the God and Father of our Lord and Saviour Jesus Christ, and our gifts lead to self-sacrifice, in imitation of His unspeakable gift. So should it be in regard to the altar of nature and the altar of Calvary. Let us not separate the one from the other. Let us not stop short, as many do, at the mere religion of nature, but press forward to the religion of the cross. While as intellectual beings needing instruction, we "consider the lilies how they grow," let us not at the same time neglect, as impure perishing creatures needing the great salvation, to "behold the Lamb of God which taketh away the sin of the world." And so associating the altar beyond Jordan with the altar at Shiloh, the one will be to us the pattern and the witness of the other. We shall find the same great truths stamped upon nature which shine forth in clearest light in redemption; and communion with the works of God will only deepen our faith in His word.

(MacMillan," The Sabbath of the Fields.")

THE CHURCH.–ITS ORGANIZATION.

(Continued from page 130.)

From what we have already seen, in considering the unity of the Church, it will be clear that what we have to say now regarding the organization of the local assembly, applies to the whole Body. There can be no such thing as different organizations for different localities. We are still dealing with the Church as a whole, though with local features.

We might say at the outset that Scripture gives no hint of looseness in the matter of church organization. It is becoming the habit of the times to speak with indifference of these things, and under the guise of broad-minded liberality to allow room for the greatest divergence of views on these questions. Nay, the effort is made to show that Scripture itself is, in the main, silent as to the matter, and has only given us the outline to be filled out in detail pretty much as men please, or as exigencies may arise in various places; that certain problems of organization were left to be solved by the sanctified reason of the church, which would gradually find out what plan was best suited to meet the varied and growing needs of a body, ever increasing in size and importance and whose interests would become with each year more complex. And so in this very premise men open the way for all manner of variety and of contradiction. What wonder then is it that we find sects without number, all contending for their own forms of existence and as a result dividing the one Church of Christ until it is almost beyond recognition? And then instead of being abashed by the havoc thus made, men tell us that these very divisions are a part of the beauty of church organization, intended by Providence to foster a spirit of generous rivalry and to increase by emulation the zeal of all! So far will even Christian men be led as apologists for their own. disobedience and neglect of Scripture.

The reason, perhaps, why scripture is thought to be silent as to the details of church organization, is that it is taken for granted that a varied and complicated mass of machinery is necessary. As in the gospel sinners stumble at the way of salvation, not because of any obscurity or complication in it but from its very simplicity, so saints fail to see the beauty and order of the Church as found in Scripture because of the absence of what is not only unnecessary to its well being but absolutely cumbersome. And yet does not nature itself teach us that simplicity as well as order is "nature's first law;" order, because of simplicity. All the great forces of nature-gravitation, the action of light, heat and electricity-are simple. It is man who makes machinery, but he is wise enough not to attempt to intrude it upon the domain of the great forces of nature. He does not attempt to assist them. If the Christian likewise would look for the Church and its organization apart from the machinery which he attempts to add to it, he would find it too in all its beauty and simplicity in the word of God.

It may naturally be asked what are the special hindrances to seeing the simplicity of church organization, and to this we may answer, Several principal ones.

I. The almost universal habit of giving a name to, some portion of the professing Church is one great barrier to a clear understanding of what church organization is. Of course the division lies deeper than the name, but that diverts the mind from the Scriptures and gives authority to the denomination and its rules. If we expect to find Scripture for the various forms of government prescribed by the different denominations we will be disappointed. Scripture knows neither the one nor the other, save to condemn both, (i Cor. 1:10-13; 7. 17; 2:19.)

2. Growing out of denominationalism, the next hindrance to a clear understanding of scripture teaching that we will mention is the use of creeds or confessions of faith. We need only point to the slight put upon the word of God by these human systems of doctrine, and ask can we expect them to aid in the understanding of that which they virtually displace? Take as an illustration the following definition of the Church, from the thirty-nine Articles of the Church of England:" A congregation of faithful men in the which the pure word of God is preached and the sacraments be duly administered according to Christ's ordinance in all those things that of necessity are requisite to the same." Here we are held to a human priesthood and all else taught by that denomination as essential to a true church. Little wonder that an important requisite for church unity in their eyes is the maintenance of "the historic episcopate."

3. But this brings us to consider a third great obstacle to receiving the simple teaching of Scripture as to the organization of the Church;-the place occupied by the clergy both in the minds of the people and in economy of the various denominations. By clergy we mean that class of men who are supposed, by reason of their office, to have a special nearness to God and special rights in the way of ministry of the Word and administration of the "sacraments." Let us say at the outset that we have the highest regard for every devoted servant of Christ, wherever found or called by whatever name. That there are multitudes of such among the clergy we would not for a moment deny. What we have to say is not against men, but against a system which we are sure is not only a hindrance to blessing for the Church of God at large, but a great burden to many conscientious men who arc galled by its yoke.

The word clergy is derived from the Greek kleros, the primary meaning of which is "lot," and it is so used in describing the division of our Lord's clothing among the soldiers who crucified Him. (Matt, 27:35. etc.) We find it used in the same way in describing the appointment of Matthias (Acts 1:26.); but in that same connection we have that use of it, which has probably been the origin of the word as we know it. "For he was numbered with us, and had obtained part (Gk. lot) of this ministry." (Acts 1:17); also, 5:25.) This use of the word approaches the derived meaning, which is inheritance or portion, and which we find applied to the portion of all the people of God. (Acts 26:18. Col. 1:12.) In i Pet. 5:3. "Neither as being lords over God's heritage," the word "God's" is not in the original. The Revised Version renders it " Neither as lording it over the charge allotted to you." But a more evident, because more accurate, rendering would be, '' Not as lording it over your possessions"* ; the thought evidently being that they were not to rule God's people as if they were their own possessions. *J. N. D.'s version of the N. T., with note.* But the translation of the Revisers is significant as indicating the bias of a clerical position. They look upon a company of God's people as their " charge," their "flock" and in a sense their personal property, that which has been allotted to them, and so translate a passage which is meant to guard against this very thing. And this is the error that underlies all thoughts of a clergy whether it be of the priests of the church of Rome and England, or the more modified forms as found in the various Protestant denominations. They form a special class with distinct privileges and special duties, who thus assume a position, gradually and unintentionally no doubt at the first, utterly inconsistent with the rights of the Church as a whole. So true is this, that it may be almost said, as the French despot declared, "The state is myself," the clergy is the Church. The clergy must preach the Word, the clergy must administer the sacraments, the clergy must make the laws. A church without a clergyman is like a body without a head. Now with such thoughts of a special class in the Church of God, it is impossible to come to a right understanding of what that Church is. In a succeeding paper on the ministry of the Church we will have occasion to take up this subject of the clergy, in connection with ordination; what has been said is sufficient to show why the very idea of a clergyman which is nowhere mentioned in Scripture, is a veil over the truth as to church organization.

4. Similarly the sacraments, so-called, have become in the hands of those who misuse them a means of darkening truth. Baptism instead of a simple initiatory act, administered by any Christian man, becomes the door into the Church, is administered by the clergyman, and too often is regarded as an essential to salvation; or on the other side is pushed into undue prominence and made the sign of a party and the test of fellowship. The Lord's Supper, from a sweet and happy memorial feast, where all the Lord's people, gathered about Himself, recall His love stronger than death, becomes a formal, too often a superstitious act, presided over necessarily by a clergyman who is compelled to usurp all the functions of the whole people.

5. This brings us lastly to note the prevailing misconceptions about worship which also prove a barrier in the way of the simple seeker after God's order. Worship is a priestly act, and all God's people are priests. To confine it to one person, would tend to put him alone in the place of priest, and this Rome does and is followed at greater or less distance by all other denominations. To confound preaching of the Word with worship is another common mistake which tends in the same direction, as well as degrading worship to a subordinate position.

To recapitulate:a true knowledge of the scripture teaching as to church organization is hindered by general misconceptions as to the necessity of denominational names and creeds; as to the clergy, sacraments, and worship. One with such misconceptions would probably define a proper church organization to be one "formed by a company of Christians gathered under some denominational name, held together by the adoption of a doctrinal creed, presided over by a regularly ordained minister who administers the sacraments and presides over the worship." Does this sound like a libel? Our sad answer must be, Look around and you will find expression of scarcely anything else. But we are bold to say that, to get a scriptural idea of church organization, we must eliminate, or change almost beyond recognition, every feature given in the above definition.

Let us then come to the Word of God and seek from Him, His thoughts as to this most important subject.

(To be continued.)

CHAPTER IV. (Continued from page 68.)

But here we are made to realize the wondrous privilege that is ours,-the solemn responsibility that rests upon us. For we are sanctified unto the obedience of Christ, and He has left us an example, that we should follow in His steps (i Pet. 1:2; 2:21). The principle of His life, then, must be, above all, the principle of our lives. If with Him the governing motive was this, to do the will of God, -if He rejected every motive that could be urged from His own necessities,-how simple is it that, for us also, the will of God must be in the same way that which prompts to action; apart from this there is no right motive possible.

What a world, then, is this, in which the mass of men around us have no thought of God, no knowledge of His will, no desire to know it,-with whom life is little less than the instinctive animal life, disturbed more or less by conscience, that is, by the apprehension of God ! And as to Christians themselves, how easily are they persuaded that, with certain exceptions at important crises in their lives, the simple rule of right and wrong-often determined by custom of some kind, rather than the word of God- is sufficient to indicate for them the will of God, their own wills being thus left free within a variously limited area ?

The law, in fact, drew such a circle around men, and in mercy, as a sheepfold is the limit for the sheep. A class of actions is defined as evil, and forbidden; within these limits one may please oneself. Nor could law go further than this:for it the rigidity of a fixed code is a necessity. But Christ came into the fold to make His sheep hear His voice, and to lead them out:free, but where freedom would be safe as well as blessed, in following the living guidance of the Shepherd Himself. (John 10:) The rule is much stricter, even while freer. And the reality transcends the figure, just as the " Good Shepherd" Himself transcends every other shepherd, To a love like His, united with a wisdom absolutely perfect, no detail of our lives can be unimportant, as in the connection of these throughout, and of one life with another, none can be insignificant. Could it be imagined that any were so, yet which of us is competent to discern this in any instance? "Behold, how great a matter a little fire kindleth" is but the utterance of common experience. Who, then, that has learned to distrust himself at all, but must welcome deliverance from such an uncertainty, and find it joy to be guided at all times by higher wisdom !

Nothing makes this appear severe, nothing difficult except the love of our own way, and the unbelief which, having given up confidence in God, first sent man out from the bountiful garden, to toil and strive for himself in the world outside. But the divine love which has pursued us here, and given us Bethlehem as our "house of bread," should suffice to heal that insane suspicion, and close up the fountain of self-will within us :" He who spared not His own Son, but gave Him up for us all, how shall He not, with Him also, freely give us all things?" The path ordained for us has, no doubt, its roughness, and the cloud hangs over it, but the cloud itself is but His tabernacle, and just in the very night it brightens into manifest glory. All differences are in the interests of the journey itself, as was said of Israel, that they might " go by day and by night." The record of experience adds to this the assurance, "They go from strength to strength."
No wonder ! if "by every word that proceedeth out of the mouth of God doth man live." What a sustenance of the true life within to be thus, day by day, receiving the messages of His will, listening to that wondrous Voice, learning continually more His tender care for us :"He wakeneth morning by morning; He wakeneth mine ear to hear as a learner" (Isa. 1:4). This is the utterance prophetically of the Lord Himself :how blessed to be able to make it our own, and thus to have the, fulfillment of those words, "I will instruct thee, and teach thee, in the way in which thou shalt go :I will guide thee with Mine eye."

So, then, the first temptation is met and conquered; and with this, in fact, is conquered every after one:for he who walks with God, and waits on God, what shall ensnare him ? what enemy shall prevail against him ? It is plain that Satan has been hinting again here the lie with which of old he seduced the woman. And that, as in her case, "the lust of the flesh, and the lust of the eye, and the pride of life," came in through the door so opened, they were here effectually shut out. Satan might repeat and vary his efforts, but to one cleaving fast to God, God was the shield against which every shaft must be broken to pieces. How great the importance for us, then, of such a lesson !

But if we are to listen for the word of God, and our lives are to be shaped by it, we are called next to guard against the misuse of the word itself. This is Satan's next attempt. "Then the devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple, and saith unto Him, If Thou be the Son of God, cast Thyself down :for it is He shall give His angels charge concerning Thee, and in their hands they shall bear Thee tip, lest at any time Thou dash Thy foot against a stone."

How careful should we be as to quotations from Scripture ? how little, in fact, we often are ! Scripture twisted but a little awry, the authority of God is made to sanction a lie, and our very faith in it betrays us to the enemy.

How important, too, becomes on this view the complete verbal inspiration of Scripture. If but the thought meant to be conveyed is guaranteed to us, but the wording is left to the choice of imperfect wisdom, then unless words mean nothing, we can never settle what the thought precisely is. If the words are possibly faulty, who can assure me of the exact truth hid under a faulty expression ?

Satan did but leave out two or three words of the original, "to keep Thee in all Thy ways;" but those words guard them against the abuse which he would make of them. The "ways" of Him who in the ninety-first psalm says of Jehovah, "in Him will I trust," could never be such as the unbelief would prompt which would make trial of Jehovah's words to see if they would be fulfilled. That is what the Lord's answer is, by another quotation, once more from that book of wilderness-lessons, Deuteronomy, "Thou shalt not tempt the Lord thy God." This last text is one often enough misused to mean, Do not rely upon Him for too much :and the Lord's refusal to cast Himself down plausibly made an illustration of this meaning. But the whole question is of what has been settled in the first answer. If our ways are with God, directed according to His word, and following that living guidance of which even that of Israel of old was but a type and foreshadow, then we need never think that we shall tax the divine resources too much to sustain us in them. Had we His word, it would be only faith to cast ourselves down, when without it would be to "tempt" Him. Let us be assured, He will never say to us, " You trusted Me too much." There are abundance of possible sins without inventing an imaginary and impossible one.
Satan's argument is still grounded upon this:"If Thou be the Son of God;" but although He had just been declared that, He had come to submit to the conditions of humanity, to display under "these the moral perfection of that eternal life, which could best display itself in such humiliation. The revelation of God Himself could only be made aright upon the level of humanity; and the title which He constantly gives Himself is that of the Son of Man. This is the place He has come to take, and He cannot be moved from it:for thus alone can He be Mediator between God and men, and thus alone can He be also an example for us.

But in the third temptation Satan shifts his ground completely. He could not say, "If Thou be the Son of God, fall down and worship me." He suddenly seems to realize so the truth of His humanity that he will adventure fully upon it. If this be indeed One who is Son of man, shut off, as it were, from the claims and conditions of Deity;-if He has come in the very weakness of manhood itself to work the work committed to Him, then he will test Him by the appeal to that very weakness. All the kingdoms of the earth and the glory of them shall be flashed upon Him as in a moment; the power of which He came to possess Himself, He should have it by an easier path than He had chosen:"All these things will I give Thee, if Thou wilt fall down and worship me."

For us who know His glory, this seems indeed only like the raving of despair. But however it may seem to be no longer temptation, but an awful insult to the divine glory vailed in humanity before him, it does not seem to be given us as this. The Lord answers it, as He does the rest, from Scripture, though with an indignation which He has not shown before. Satan has disclosed himself, and can be called by his name and bidden to be off. Yet the whole reads as if he had as much confidence in this attack as in the others. The change of address, no longer, "If thou be the Son of God," with the matter of what he says, seems to say that he has at last discovered and accepted the fact, that as his conflict had been all through with man, so now it was to be still with One, who, be he more than this or not, had indeed come to meet him as man only; and man he thought he knew. Granted the conflict were to be moral only, -granted, that the One he met had only the weapons of goodness, was here truly and only as Man,- this was the ground He had taken, simply obedient, dependent, believing:this, then, was not divine sovereignty, omnipotence, omniscience ; and human strength, what had He proved it to be !

In result, he has disclosed himself, and is defeated. There is still no display of Deity, no outburst of divine judgment or of power :" Then saith Jesus unto him, Get thee hence Satan; for it is written, Thou shalt worship the Lord thy God :and Him only shalt thou serve." The sufficiency of the word of God as the divine weapon against him is thus seen all through:a great encouragement for us also in the irrepressible conflict which we have all to maintain :"the sword of the Spirit is the saying of God." (Eph. 6:17, Gk.) F. W. G.

(To be continued)

Dark days were fast settling down upon God's beloved people when Rehoboam came to the throne,- all the darker because in such marked contrast with the brilliant reign of Solomon. David had left everything stable,- neither adversary nor evil occurrent; and the first years of Solomon's rule almost seemed to give promise of blessing "so long as the moon endureth." But alas for man! Left to himself, his privileges do but raise him to an elevation which makes his fall all the more terrible. After building and dedicating the temple, having been endowed with amazing wisdom, king Solomon "loved many strange wives," who stole away his heart,- gradually, no doubt, but surely, until he turned away from his God to worship the abominations of the heathen. His position and endowments only mark the more clearly for us the lesson of man being but vanity, even at his best estate; and remind us of that Only One who has never failed, and who will yet restore to Israel her long-looked-for glory and blessing.

Even in Solomon's lifetime some of the results of his wrong-doing were manifest, and the Lord's chastening hand had been felt. The word had gone forth, through the prophet, that the kingdom was to be disrupted, and the instrument for its accomplishment was being prepared. As long as the king lived things were allowed to take their course,- partly, no doubt, because of a measure of administrative skill and energy still preserved in him, and partly because of the prestige of his great name.

With his death, however, and the accession of Rehoboam, the spell is broken, and there must be a fresh putting forth of power, or the hidden seeds of disintegration will soon bear their legitimate fruit. such crises are not uncommon among God's people at all times, the circumstances varying with the special conditions existing. How often has a great name held God's people together until some time of resting came. They were brought face to face with some question of faith or duty,- a question requiring immediate guidance, where tradition, no matter how exact, was impotent to help. Then it was that the latent weakness was brought to light:we may -be sure, however, that it had existed long before.

Would Rehoboam rise to the emergency ? Would He prove to be the man for the time ?

The place of his coronation is significant. David had been made king at Hebron, a city of Judah, and meaning "communion." Solomon had. gone to Gihon, apparently in great haste to anticipate Adonijah. It was a name given to a suburb of Jerusalem, from the fountain of water there. The name signifies "a breaking forth," as of a fountain from the earth. One of the four rivers of Paradise was so called. It might, therefore, fittingly represent that outflow of the Spirit of God which is to characterize the millennial reign of Christ, of which Solomon's was a type. Shechem means shoulder, suggesting service and perhaps rule ('' the government shall be upon His shoulder.") Its position in the tribe of Ephraim, fruitfulness, emphasizes the thought of service.

No doubt expediency suggested the choice of the place of coronation in a tribe where the evidences of disaffection were already but too manifest. Again and again had the tribe of Ephraim shown its jealousy of the others. When Gideon pursued the defeated Midianites and overthrew them, he had to meet with the envious chidings of the men of Ephraim. His wisdom and soft answer averted a collision,- which, later on, in Jephthah's day, and under similar circumstances, was precipitated by the want of grace in that stern man. During all the time of David's rejection, and again after the rebellion of Absalom, this same spirit of tribal jealousy, with Ephraim doubtless in the lead, prevailed. The flames might only smoulder, but they were never quenched, and will not be until the restored nation will forget all else under the blessing of our Lord's gracious and wise rule. Then "the envy, also, of Ephraim shall depart, . . . Ephraim shall not envy Judah, and Judah shall not vex Ephraim." (Isa. 11:13.)

The spiritual meaning of this is plain, whether in the history of the individual or of the Church. Works are arrayed against faith, service against worship, and the very blessings of grace too often made to appear antagonistic by Satan and his ready ally, the flesh. Judah, "praise," however, must lead; and Ephraim will find abundant fruit in the true spirit of subjection. '

It would seem, as has been said, that some sense of impending danger had taken hold of Rehoboam; and he seeks to avert disaster by this clumsy and apparent pandering to the jealousy of Ephraim. We may remark that in so doing he left the place of communion, Hebron, and of refreshment, Gihon, and so was in reality unfitted for service, Shechem, as the sequel shows.

Ephraim was not to be mollified by this. Real grievances were to be righted; and at Shechem the new king meets with a firm demand, in form as vet loyal:"Thy father made our yoke grievous; now, therefore, ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee." There need be no surprise that one who had forsaken his God as Solomon had, should oppress his fellow-men.

This is a critical moment with King Rehoboam, and he rightly asks time for a decision, applying to his counselors (did he also seek wisdom from God?) for advice. Their answers are characteristic. The older men, who had doubtless marked a gradual weakening of the bonds of loyalty, counseled gentleness:"If thou be kind to this people and please them, and speak good words to them, they will be thy servants forever." On the other hand, the young men, with a rashness that usually accompanies inexperience, put into form the thoughts, doubtless, of his own heart:"My little finger shall be thicker than my father's loins. . . . My father chastised you with whips, but I will chastise you with scorpions."

Little need be added. The schism is consummated; a few hot words, and the union of the twelve tribes, which had survived the chaotic independency of the times of the Judges, falls before the imperious will of this young man. In vain does he attempt to stem the torrent:the outraged pride of Ephraim refuses to listen to any overtures, and to restore peace by war was expressly forbidden.

Well may we pause here and contemplate the ruin thus wrought. That the ten tribes were guilty of revolt, that they soon deserted the temple of God for the calves of Dan and Bethel-starting upon a down-ward course of unbroken evil-stands out upon the face of the history of those times. Equally is it plain that the crown belonged to David's line:God's name had been put at Jerusalem, and the promises were centered there. But was not Ichabod written upon it all ? True, obedience to God would be shown by the recognition of His house, but the eye could never be closed to the fact that Israel was divided.

And as we look around at the divisions among the people of God, shame and sorrow become us rather than the pride of position, too common in all our hearts. The Lord give His people to see their common shame and weep over it,- realizing, each of us, our responsibility in having contributed to the general state. Nor is this in the least inconsistent with the maintenance in all firmness of those principles laid down in the word of God for the guidance of His people as to their corporate relationships.

But there are lessons of grave importance in connection with Rehoboam's action. There can be no question that his harshness precipitated the division. It is equally true that both Ephraim and Judah were ready to seize upon any pretext to separate:they were already divided in heart. Above all, the state of the whole nation, of the individuals composing it, rendered such a thing possible. What was needed was a man for the time,- a man who first of all would humble himself personally, and thus fit himself to be the instrument God could use to restore His people,- a man with a large and tender heart, as well as an enlightened conscience, who on the one hand could realize the claims of God, and on the other the weakness and needs of the people. Rehoboam, alas! was not such a man. His mother's name and lineage suggest the principles which governed him,- Naamah, an Ammonitess,- pleasure, at the expense of righteousness, a practical lapse into the heathenism of the children of Lot.

Then, too, a man for such emergencies must be one who inspires confidence. In his darkest days, the people believed in David, his sincerity and devoted-ness. Blundering, failure, there might be; but behind all that there was the conscience toward God, and a love and care for His people. Such characteristics seem to have been entirely wanting in Rehoboam.

And this brings us to look at the true principle of rule. It is service. Jotham's parable (Judges 9:) illustrates this. The trees want a king over them, and invite the olive, the vine, and the fig, successively, to take that place. But each is already engaged in fruit-bearing, supplying man's need, and will not leave the place of service "to wave over the trees." The healing, nourishing ministry of the Holy Spirit; the cheering, life-giving ministry of the precious blood of Christ; the varied fruits produced in the believer's life, are suggested by these trees; and what position or authority can compare with such service ? Only the thorny, worthless bramble, will consent to be king, and it only to devour the best. Naturalists tell us that the fruit of a tree is simply an arrested branch,- checked from bearing leaves and spreading further, and its strength given to the production of fruit and seed. Strange to say, the thorn is similarly a branch, but instead of the check upon its growth being turned to fruit and blessing, it shrinks into a useless spine which can only wound. God would arrest our growth in such a way, that, instead of making a show we might bear fruit; but we may be sure He would never have that arrested growth changed into a useless bramble that can but wound.

The true spirit of leadership is service. " I am among you as he that serveth " were? the words of the true king. All who would imitate him must walk in the same lowly path:" By love serve one another." "Neither as being lords o-ver God's heritage, but being ensamples to the flock."

One of the greatest needs of the church of God today is pastors. Men who love and yearn over God's beloved people, because they are His; who will take the sorrows, cares, follies, and failures of the saints, and lay them before God alone; who can minister comfort where it is needed; who can heal the breach between brethren; who go in and out amongst the Lord's dear people, helping, guarding, cherishing them, as a nurse cherisheth her children. "Though ye have ten thousand instructors in Christ, yet have ye not many fathers." The reverse of the true pastor is seen in that solemn passage in Ezekiel:"The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and cruelty have ye ruled them." (Ezek. 34:4.)

Rehoboam followed the advice of the young men, whose lack of experience sadly unfitted them for such delicate work. Naturally God would use those whose maturity would give a breadth of view, a gentleness coupled with firmness, which come with years. Sad it is that these things should ever be lacking with gray hairs; and that God must pass by unprepared old age to use consecrated! youth, for a work most suited to mature years.

Rehoboam means "Room for the people." How sorrowfully he contradicted his name we have seen. Instead of breadth we have found narrowness; instead of enlargement, cutting off. The Lord give us grace to shun the errors into which he fell, for we are living in times which much resemble those days.

A Friend once turned to me and said, ''
"Why is the sun so dim to-day ? "
He held a glass of deepest red
Before its ray.

I answered not. He surely knows
Its glorious light is never dim;
When, to my wonder and amaze,
He asked again.

And then he strangely looked at me,
While, vivid, flashed across my mind
The meaning of the mystery,
So hard to find !

A fairer Sun, a brighter Light,
Had paled before my careless eyes,
And I had asked, "Why does the night
So dark arise ? "

O Saviour ! revelation bright
Of God's own glory and His grace,
Thou art not changed, but pleasure's blight
Has hid Thy face.

Remove the veil that dims my sight,
These earth-born wishes, floating round;
And let me learn, 'tis never night
Where Thou art found !

F. C. G.

For some years I had felt there was something wrong. Indeed, though at times earth's ambitions occupied heart and hands, yet there was an aching void – a spot within – which nothing had yet reached. The crisis had come at last. The awful truth had dawned upon me that all my past efforts had been in vain:after all, I was only a poor, helpless, incorrigible sinner. But at the same time a light, glorious as it was sweet, had shined into me. It was the revelation that Jesus had done the work which was necessary to save such a sinner. And what a revelation! What peace it gave! What assurance ! I could almost glory in being a sinner, since I had such a Saviour. If Jesus had made propitiation for my sins I was free. And indeed I was free, and praised God for it from the depths of my soul. Worship was no longer a form, confined to a place or a time,- it was "in spirit and in truth."

But sorrow was soon renewed. The company of God, my Father,- the fellowship of Christ, my Saviour, and Lord,- were the sweetest part of life now. To read the Scriptures, to sing, to pray, to meet with them who enjoyed what I did was a hundredfold more than I had ever found in anything in the world before. But, all of a sudden, while engaged in prayer perhaps, or reading the Scriptures, or other holy exercises, some unholy thought, unbidden and hateful, would pass through my heart. This startled me. The sight of Christ on the cross suffering the judgment of sin had been so vivid that nothing now could shake the assurance of the redemption which was mine through it, but how could I stay close to the God whose Presence I loved, with such unholy thoughts passing through me ? I could not, for I knew His holiness too well to think that He could allow that. If in prayer, I could only leap from my knees and flee, as a poor leper would have done had he suddenly found himself in the Temple of Jerusalem.

What could I do now? Nature perhaps was too well fed and cared for. Starve and subdue it then, and comfort will return. For one whole year that was tried, and with such austerity were its claims repressed that bones once well covered now stuck out. But all was of no effect:the sin was there at the end as at the beginning.

At the time when the case seemed hopeless I was reading the Epistle to the Colossians. Chapter III had been reached, and the first clause of its third verse had arrested my attention. It said "For ye are dead." I answered "O Lord, that I might be dead, and not be distressed any more by the sin that is in me!"

I returned to my verse, and it still said '' For ye are dead."And again I uttered the same prayer to God.

Once more, and with a strange emphasis, the verse said "For ye are dead," And now the sweet light which had broken in a year before broke in afresh. I had thought that to be "dead" was by some special experience:now it broke upon me that it Was a fact. God had put me to death in the death of Christ, and in that death I had died once and forever. So now He could say to me "For ye are dead,"-not ye ought to be, as I had thought. And if I had indeed thus been put to death in and with Christ, then had I also been raised up in and with Christ. So the first verse of my chapter spoke.

As the blessed truth of all this broke upon me, and illumined at once a vast portion of the Scriptures – indeed their great underlying mystery-I could but exclaim, What a fool I have been! Here have I been this long time trying to kill a man who was already dead.

Now I could stay on my knees, keep on peacefully in all intercourse with God despite the consciousness of sin within. That sin is the very nature of the man that God put to death on the cross of Christ – the "old man." The painful experience I had gone through had taught me to hate it, and made me thankful beyond expression at such a deliverance from it. Now, free from that dreadful self, I could "serve in newness of spirit," and "bring forth fruit unto God."

THE CHURCH.– ITS WORSHIP.

(Continued from page 204.)

The great occasion for Church worship is when believers are gathered together on the first day of the week to break bread:not that praise should be limited to that time, but then we have it in its completeness. We are then, or should be, "gathered to His name." (Matt. 18:20.) The Lord is in our midst, to lead our praises (Heb. 2:12). The Holy Spirit is present to guide, according to the word (i Cor. 14:25); and the memorials of our Saviour's dying love are there to be partaken of.

We cannot emphasize too strongly the importance, nor call the attention of believers too earnestly to the precious privilege of each Lord's day thus gathering about His person to offer true worship to His God and our God, and to Himself as well. It was the practice of the early Church (Acts 20:7), only discontinued when carnality, in the form of sacramentarian superstition, had crept in. Let us not be misunderstood. It is simply a memorial feast. It conveys no life nor grace of itself. The passage in John 6:docs not refer to it, but to the believing reception of Christ, who died for our sins. And yet who that has enjoyed the reality of the Lord's presence at. His table, has realized the presence and guidance of the Spirit of God, has had his heart lifted up in worship to his Father and God, and the soul of each knit like the soul of one man to his brethren's,- who that has enjoyed such a privilege would forego it, or lengthen the time between the holy, happy seasons ? Here it is the Church that worships, with none to preside, none to dictate the form, but each one free before God to be guided according to His word.

If it be asked what is the character of the worship, we must refer to the preceding pages. It is Christian worship in its fullest sense,-united, unhindered. If, now, Church worship is of such a character, we need not say that only Christians can truly join in it. If otherwise, either the sinner would be elevated to a place he could not occupy, or the saint would be degraded to the level of a pleader for mercy. How unseemly for one who knows Christ and God's love to pray for deliverance from His "wrath and everlasting damnation." How unseemly, on the other hand, to put such words in the sinner's mouth as "We praise Thee, O God:we acknowledge Thee to be the Lord." And how utterly inconsistent and perplexing to make each utter both!

From what we have just said we need hardly add that all Church worship should be in truth. How much this most palpable truth is ignored can be seen at a glance in any ordinary church hymn-book. Here for the sake of sentiment, poetry, or even rhyme, doctrines are presented utterly subversive of the truth of the gospel.

"Help me to watch and pray,
And on Thy grace rely,-
Assured if I my trust betray
I shall forever die"!

What worship can there be in words which every Spirit-taught believer knows are utterly unscriptural and misleading ?
We might multiply instances, but will leave this matter with the Christian reader, entreating him to make conscience of his singing, to refuse to utter the sweetest words (if such words could be sweet) which cast a doubt upon the grace and love of Christ.

We need hardly suggest that the meeting at the Lord's table being to remember Him, and so largely taken up with worship, should not be confounded with a teaching or preaching meeting. There may be teaching, but it should ever be of an appropriate character, calculated to elicit worship. On the other hand, there may be a need for a word of exhortation addressed to the conscience, but let the feast remain a feast to the Lord.

Beloved reader, having taken this imperfect survey of the worship of the Church, suffer a pointed question. How do you worship ? By the Spirit of God ? Where do you worship? In temples made with hands, or in the holiest ? Is your thought of praise, the music of the great organ, with trained and paid singers, or the melody of hearts, united to Christ and to one another, pouring out in worship the treasures of grace which have been made known to them ?

May the Lord touch the conscience of His beloved people, and woo them from the vanity of a mere form of worship by giving them to taste of its blessed reality.

VI.–MINISTRY.

We have now reached the point where we can safely take up the subject of Ministry without, by undue prominence, suggesting an overshadowing pre-eminence given to it in the thoughts of most.

In the previous papers we have seen the Church as the body of Christ, so contemplated in Scripture- as essentially, really, and organically one. We have seen the priesthood of all believers, and the prominence of worship in the Church economy. All these were matters of the first importance, needing to be clearly understood before we come to the subject of ministry. It may be a surprise to some to speak of ministry, as we now know it, as a temporary thing; and yet a moment's thought, with a glance at a few scriptures, will convince us that such is the case. In the list of gifts from an ascended Christ mentioned in Ephesians, we have both their continuity and their duration given:'' For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:till we all come, in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." (Eph. 4:12, 13.) Gifts will not fail so long as the body of Christ is being formed, and so long as it needs edifying, and the saints perfecting. They will continue "until we all come unto the measure of the stature of the fullness of Christ," which will be when we arc with Him in glory. Then there will be no further need for, and hence no further existence of, ministry as we now know it. '' For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away." (i Cor. 13:9, 10.) While saints were to covet earnestly the best gifts, they were shown a more excellent way-the following after love, which should endure when the necessity for gifts had passed (i Cor. 12:31).

We need hardly say that the results of ministry will abide forever, in the characters of the saints which have been formed thereby, and in the glory thus done to our blessed Lord; nor that rewards for faithful ministry will most surely be given and enjoyed through eternity. Rut this only shows that it is a thing of the past, the necessity for it gone with the earth-history of the Church.

So long, however, as the Church is upon earth, so long as sinners are to be brought into it, and saints to be edified, will there be absolute necessity for ministry, and that of a most varied and complete kind.

Let us now see what Scripture teaches as to the Source, Character, Power and Exercise of true ministry.

(I) The Source and Author of all true ministry is the glorified Head of the Church-the Lord Jesus Christ. '' Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men . . . and he gave some, apostles ; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints," etc. (Eph. 4:8-13.)

We are reminded in a parenthesis (10:9, 10) that all gifts are the purchase of the death of Christ, that His ascension was preceded by His descent first into the grave. So is our adorable Lord ever contemplated now, "I am he that liveth, and was dead; and behold, I am alive for evermore. Amen." (Rev. 1:18; Heb. 1:3; 2:6-9.) As glorified, He has bestowed gifts upon men. That Church which He loved and for which He gave Himself, has not been forgotten or neglected by her absent Lord. He has sent down from His own presence in the glory all that is needed for the ingathering and upbuilding of His beloved people. As we enjoy the varied gifts of ministry, let us every remember their source. In this way we gain a clear perception of two things:the love and care of Christ, and the dignity of all Christian ministry. "No man ever yet hated his own flesh; but nourisheth it, even as the Lord the Church." (Eph. 5:29.) In every gift, the more or less prominent, we see the love of Christ. True ministry there could be none apart from His gift. The effect, then, of enjoying it should ever be to lead our hearts, up in grateful, adoring love to Him. But if on the one hand His love is manifested, no less, on the other, do we see the dignity of all ministry and the responsibility attaching to it. '' Neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God." (Acts 20:24.) "For I neither received it" (the gospel) "of man, neither was I taught it, but by the revelation of Jesus Christ." (Gal. 1:12.) Such and many other scriptures show the dignity attaching to a Christ-given ministry. Let no man despise it; in so doing he despises Christ.-"He that despiseth you, despiseth me." Nor let any man think to add to the dignity of Christian ministry by investing it with high-sounding names, official position and the circumstance attaching to human greatness. All this is but putting gaudy tinsel upon fine gold. If Christ is the source and author of ministry, it follows as self-evident that there is no place for, and certainly no need for, human authorization. Any attempt at such is but an interference, no matter how well meant, with the prerogatives of Another.

(2) As to the character of ministry, it is most varied and complete, taking in its range all manner of service needed for the Church. In the list already quoted from Ephesians 4:, we have apostles and prophets:these are connected with the foundation, "and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone." (Eph. 2:20.) We need hardly say that these are New Testament prophets, not Old- men who spoke directly for God, often indicating in a supernatural way His mind as to the present or future. The apostles were intrusted with the planting of the Church and nourishing its infancy, as well as providing it for its whole earthly history, along with the rest of Scripture, with an infallible guide. This we have in the apostolic writings, which arc equally with the whole sacred volume, absolutely and perfectly inspired. (2 Pet. 3:15, 16; i John 4:6.) Thus, while we have not personally with us the apostles, we have them in their writings.

Evangelists, as their names would suggest, are heralds of the glad tidings, preachers of the gospel of the grace of God, who awaken the careless and win souls to Christ. It is not every one who is an evangelist, though all should have the love of souls, and be ready to point the sinner to Christ. But men who are evangelists by gift have the true passion for souls, true longing and travailing in birth for them; they are instructed how to present the gospel, how to gather in the souls, to distinguish true anxiety from false, and reality from mere expression. It is their joy to bring sinners to Christ, to see those who were in the world brought into the Church. The evangelist is a man of prayer, for he realizes that the work is all of God, and that "methods " arc but of little worth. He is a man of faith, who counts on the living God. He is a student of Scripture, that he may present only the truth to souls. He is a man of courage, not fearing to go even where '' bonds and imprisonment" may await him, that he may carry the glorious gospel of the blessed God to the perishing. He is a man of energy, instant in season, out of season. He is a man of perseverance, never faltering, nor discouraged if he fails to see immediate fruit from his labor. Lastly, he is a man of humility, glorying in another's work and success, above all, saying from the heart, "yet not I, but the grace of God which was with me."

If it be asked where are there such men, our answer must be, The Master knoweth. Doubtless there are many who while not ideally what we might expect, are truly Christ's – evangelists endowed and sent forth by Him, and showing in the blessed results of their labors that they are His gifts. As we look upon a world lying in the wicked one-the millions of souls in heathen darkness who have never heard of Christ-the millions in the bondage of Rome -the millions in Protestant lands, strangers to the grace of God-the multitudes at our very doors who fill the churches and say, "Lord, Lord," but who, it is to be feared, know Him not-shall we not pray for evangelists ? that those already in service may be stripped for their task, and that others may be raised up to go everywhere preaching the Word ? Let the younger brethren ask themselves, in the presence of God, if He have not called them to this work. Let us all be more aroused to the need of a perishing world around us. and be more intensely in earnest. Above all, let us be more in prayer than ever.

(To be continued.)

" If ye have not been faithful in that which is another man's, who shall give you that which is your own ?"-Luke 16:12.

'This Scripture seems to reverse man's natural I thoughts, putting our own interests in the second place. We would say, if we were faithful in our own affairs we will doubtless take care of what belongs to another. Scripture reverses this. We are not really fit to care for our own interests if we have not been faithful in the concerns of others. God's interests are first, and we are His stewards. He has intrusted us with His things. Here nothing belongs to us:we have forfeited the right even to live. But God leaves us here, and intrusts us with time, talents, opportunities, means, influence,- all that comes into our life,-as His stewards. '' Moreover, it is required in stewards that a man be found faithful." (i Cor. 4:2.) These things do not belong to us:if we think of them as ours we will make a wrong use of them, and be harmed by them as well. Our possessions are elsewhere,- reserved in heaven for us; and though through grace that inheritance does not depend upon our faithfulness here, a neglect of God's interests here would show a failure to rightly value our possessions there. Self must not be the center, the object, but God and His glory. Faithful in His things, we can even here enjoy those spiritual blessings which are ours.

The crown here is not the priestly mitre that Aaron the high-priest wore into the sanctuary; nor the " fair mitre " put on the head of Joshua Zech. 3:); nor is it the crown which rests by faith upon the head of every saint-God's free and individual gift to every sinner saved by grace. Every saved soul is a priest before God. Ye are "a holy priesthood" (i Pet. 2:5). How sweet to think that every child of God is a priest by birth as well as a child by birth! Ah, beloved brethren, there will be no brow in heaven upon which no crown will set! ' 'And upon the four and twenty thrones I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold."

This crown is scarcely the one alluded to in our verse.

Nor is it the crown of life promised to the faithful martyr (Rev. 2:10); nor to "them that love him" (James 1:12); nor the " crown of glory "which the prudent elder shall receive at the chief Shepherd's appearing (i Pet. 5:4); nor is it the crown of righteousness which the Lord the righteous judge shall give unto His faithful apostle in that day, and not unto him only, but unto all who love His appearing (2:Tim. 4:8). No, it is none of these.

Indeed, there is no name given it. It is a nameless crown. "Hold fast that which thou hast, that no man take thy crown." The exhortation tests, not so much character, as one's confidence in God. Do I know my Father ? Knowing my Father, I can then see the end from the beginning. Those sons cultivating that farm through all manner of toil, enduring all manner of weariness, bringing in all manner of fruit in its season, know their father. They know, at the end of the toil of obedience, that father's voice will be heard in fullest approval; and so, moved by this sweet incentive, they go on in simplest contentment to the end.

Cannot I trust my Father ? Ah yes, for I know His love. This was proven by the cross. "For God so loved the world that he gave his only-begotten Son." And now I have His confidence, and He has committed to my keeping His Name and His words ; and at the end I know He has something suitable for me. A crown it is, surely; but it is nameless. Perhaps to name it would but tarnish its luster ; and though nameless, it may for that very reason shine out far above and beyond all crowns that are named, in its resplendency.

To whom, then, is this crown given, and what order of hand is it that holds it fast ?

Notice, it is not the glamour of success according to man's measure that secures it. Some of those who have the greatest success in bringing men openly to confess the name of Jesus refuse to take the humble position His name and word would give them, not having the simple confidence blind Bartimeus had to follow " Jesus in the way " (Mark 10:52). No, beloved brethren, let us not deceive ourselves, and be carried away with the false and illusive thought that this nameless crown of our text is obtained by such success. Witness an apostle's success :He walked in perpetual triumph among men, "making manifest the savor of His knowledge in every place," being thus "a sweet savor of Christ unto God " (2 Cor. 1:14-16). And what unparalleled success he achieved! The sad record is, that '' All they in Asia be turned away from me;"and" Demas hath forsaken me, having loved this present world " (2 Tim. 1:15; and 4:10).It is a crown obtained, not by success, but by holding fast His name and His word. The apostle won it:Demas lost it. This present world cheated him out of it. The world became his master. He loved his master's voice; and losing confidence in his Lord, he forgot the exhortation, gave up that precious name and word, and here in this life surrendered that crown and the joy of that blessed hope. "Shall it be mine?" may we not each say. Why should we be here to-day, few and feeble as we are, were it not that He hath committed to our keeping His name and His word ?What honor is this ! Think you He is indifferent to it ?Shall our Lord ever put to shame the confidence that holds fast these things that touch His honor ? Why should the name and glory of this present world for an instant charm our souls, since His voice declares,'' I will make them to come and worship before thy feet, and to know that I have loved thee" (Rev. 3:9)?These are not "idle words."I know my Father; and here is one of His promises that "hath great recompense of reward" (Heb. 10:35):"Behold, I come quickly:, hold that fast which thou hast, that no man take thy crown."Shall we cast it away, and lose that nameless crown, through love of this present evil world ?

How blest are they who overcome, and, as in Laodicea, sit down with Him in His throne, wearing that crown on their brow, and thus enter in fully with Him into His joy! W. H. J.

April 1st, 1894.

(PSALM CXXXIX.)

In the concluding book of the Psalms (107-150) we find the general characteristics of the book of Deuteronomy, to which it corresponds. There is retrospect, reiteration, and then a looking forward. The result of this is praise. It is good to know that such is the effect of a contemplation of all God's ways, whether past or to come, and that even our own follies have been but the occasion of fresh manifestation of Himself. So will it be at the end. All the path behind us, strewed as it is with wrecks of our unbelief, will speak of a love which never for one moment failed, of a purpose of grace which never faltered.

In the midst of these Psalms of experience we find this one, which seems in a special way adapted to God's people individually, in all dispensations. While it doubtless gives us the thoughts of the believer in the remnant times of Israel's trouble, there is but little that does not equally apply to us in this day of grace. It is heart-history, and the hearts of God's people have always been the same.

There seem to be four general divisions in the Psalm. We have, first, God's omniscience; secondly, His omnipresence; thirdly, His power manifested even when hidden from the eyes of men; and lastly, the testing and separating effect of this knowledge of God.

He begins with a general statement of God's knowledge:"Thou hast searched me and known me"; and then applies this knowledge to all his ways-my down-sitting and uprising, my thought, my path, my repose, my ways, my words. All, all is known to God. How solemn is the thought! He knows me better than I know myself; and no secret desire, no hasty word, nothing connected with me escapes His holy eye. Ah, it is with such a God we have to do. If we are to deal with Him, it is on the basis of truth. God is light, and in Him is no darkness at all.

But while this should hush us and solemnize our hearts, does it not give us a view of His grace? He knows us altogether, and yet has not turned from us; He knows us, and yet would bring us to know Himself. We stand detected in His presence, and yet attracted. Like the woman of Samaria, He has shown us all that ever we did, but shown us Himself as well. The light is perfect, but it reveals a God of perfect grace, as well as ourselves, so we need not shrink from it.

Did we so desire, where could we flee from His presence? He has beset us behind and before, and laid His hand upon us. He is in heaven; we meet Him also in the grave. Beyond the sea, in the midst of the thick darkness, we are still with God. Nor is this said in the restlessness of one who desires to get away from Him. It is rather the confidence of one who knows that wherever he may be he has God with him to lead and guide. Blessed fact! We cannot get away from God. Where would we be if we could? And yet, alas, is it not true that the heart sometimes shrinks from this Holy Presence? Do we wish to leave that Presence a moment, to enjoy a pleasure, to indulge a thought we would not wish Him to see ? Surely it would be vain to desire such a thing, but the flesh cannot glory in His presence:if we wish that to act, we must forget we are there.

And this omniscience, this intimate knowledge and presence, has been with us from the beginning. When our imperfect members were being secretly formed, curiously wrought, embroidered, as another has said, all was under His care and superintendence. Surely we can praise Him:we were formed for His praise.

And so the Psalmist goes on to dwell upon these wondrous thoughts of God,- their preciousness. But how great is their number! Where can we begin, and where leave off ? We who have the fuller revelation of God in Christ may well say, "If I should count them they are more in number than the sand." Ah, in presence of this fullness why should our hearts crave more ? Well may we repeat for ourselves the desire of the apostle for us:"That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend, with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth knowledge, that ye might be filled with [unto, Gk.] all the fullness of God." (Eph. 3:)

But there is the earth-side to this truth, and a most practical one. The wicked are to be judged:'' Depart from me, therefore, ye bloody men." Nay, so powerful is the effect upon him of God's presence that he counts as his enemies-he abhors-God's enemies. The soul that is at home in the presence of God will not look with indifference upon sin or sinners. True, grace has taught us to pity the lost, and declare to them the grace and love of God. We are not to hate them, but their sins. There is, indeed, a "perfect" hatred, an abhorrence of men who are the deliberate enemies of God. Would we knew more of it! – a holy abhorrence of avowed evil. In days like these, when the boundaries between the Church and the world have been well-nigh obliterated, we need to awake afresh to the seriousness and importance of separation unto God from the present evil world.

The Psalmist had begun with God's knowledge of him. This was beyond his control; he could not escape it if he would. It would seem as though dwelling upon these precious things on the one hand, and upon the evil by which he was surrounded on the other, had led him further. He asks now that God search him. He not merely submits to that from which he cannot flee,-he desires it. He cannot search his own heart:it is too dark and deceitful. He puts it in God's hands:" Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any way of grief [Heb.] in me, and lead me in the way everlasting." Ah, beloved brethren, our ways – our wills – are but, in the end, ways of grief; and yet how we cling to them. Shall we shrink from making this prayer our own? – from putting our hearts into the hands of One who already knows them and us completely, but who would love to see this proof of our confidence in Himself. Need we fear ? Need we be ashamed? When did we ever meet with rebuff or reproaches from Him ? How has He revealed Himself to us ? In Christ. We are called into the light,- a light that detects all, but the blood is there before us, and we cannot fear.

Do our hearts long to know more of conscious abiding in the presence of God ? May it be the desire of the writer and reader of these lines. Amen!

was the portion of his goods which Jacob I promised to give the Lord in response to His wondrous revelation of Himself to the homeless wanderer at Bethel. There, in the vision of the Ladder, Jacob saw himself the object of divine grace and care ; and that there might be no doubt as to the meaning, it is confirmed by the words:"Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land:for I will not leave thee until I have done that which I have spoken to thee of." (Gen. 28:15.)

On awaking, Jacob, terrified, but apparently not won, by this amazing manifestation, makes a vow, treating as conditional what God had made absolute:"If God will be with me … I will surely give the tenth unto Thee." This tenth we might well call the measure of Jacob's apprehension of God's grace on the one hand, and of his consecration on the other. It is therefore most appropriate that the tenth should be the prescribed proportion, the measure of consecration, under the law, which is indeed conditional in all its blessings (Lev. 27:30). "I give tithes of all that I possess," said the self-righteous pharisee.

But if a tenth will do for one under law-for one who fails to apprehend the true grace of God, what is the measure of consecration for us who are under perfect grace ? Will two tenths do ? one half ? nine tenths ? Ah! if God has given us His all-" He that spared not His own Son, but delivered Him up for its all"-will any fraction do for our response to that grace? "The love of Christ constraineth us," says the apostle, and goes on to show that our life is to be now for Him who died for us and rose again. " To me to live is Christ." The law might demand one seventh of my time ; grace demands nothing, but should receive all – of time, means, opportunities, liabilities. Anything short of complete devotion of all to God means unhappiness-that is, if anything is purposely withheld. Nothing showed the heart of the elder brother more than the words, "Thou never gavest me a kid that I might make merry with my friends." He wanted to have something for himself, and this showed his real unwillingness to give his father anything If we wish but one hour of our time with God left out, it would show a practical desire to have it all, checked as that desire might be by grace.

This complete consecration, the apostle tells us (Rom. 12:.), is our "reasonable service." There is nothing harsh in it. "His commandments are not grievous," says the apostle of love. There is no constraint in it but the constraint of love; if otherwise, the devotion, would be worthless even did it reach to the bestowing all one's goods to feed the poor and giving the body to be burned. It simply flows from a knowledge of what absolute grace is. It is the response of the heart to One who has shown us all His heart; who loves us with an everlasting love; who can do for us exceedingly abundantly above all that we ask or think; who would share His pleasures with us ; who would make His joy our strength. Why should we wish to have anything for ourselves, when He provides all for us ? The prodigal made sad use of " the portion of goods " that fell to him; restored, he gets no further share-he lives with his father. Was not that enough ? Is not that enough for us ?

But let us look at ourselves and ask, Is this complete devotedness true of us ? and if it is not, what is the reason ? The answer, one answer at least, would be, Because of our failure to apprehend the absolute, perfect grace of God. The slightest tinge of legal-ism means self-interest. Ah ! we may know in a cold, intellectual way all the doctrines of grace, but when they are held in living power-rather, when their living power holds us-there is but one answer of the heart-" I am my Beloved's."

Beloved brethren, we are at best but learners in; this school of grace. Let us see to it that we are indeed learners increasing in the knowledge of what God's perfect grace is, that the fruits of it may increasingly be manifest in our lives.

If joy, rebuke, or grief, or pain,
Thou sendest, Lord, 'tis all my gain;
For all things work for good to one
Who loveth God and His dear Son.

Each sorrow Thou hast sent to me
Has only drawn me nearer Thee-
The place where most I love to hide,
Blest Saviour, in Thy wounded side.

Each step of mine that was unmeet
Has only brought me to Thy feet,
To learn, by these my willful ways,
The deeper story of Thy grace.

Each joy Thou giv'st me by the way
But tells me of that glorious day
When joy unspeakable, divine,
Shall fill Thy heart as well as mine.

If there are those who love me here,
It whispers of a love more dear,
More deep, more infinitely blest,
Unmixed with sorrow, full of rest.

If anguish fill my breaking heart
When called from one I love, to part,
It does but loose me from this shore,
And makes me long for Thee the more.

So, Lord, whate'er my lot may be,
If only I may walk with Thee,
And talk with Thee along the way,
I'll praise Thee for it all, some day.

H. McD.

PLAINFIELD, July 15th, 1894.

CHAPTER VIII. (Continued from page 212.)

Still continues the praise of "wisdom." For if, as the last verses of the previous chapters have shown, there be but very few that walk in her paths, she necessarily lifts those few far above the thoughtless mass of men; placing her distinguishing touch even on the features of her disciples, lighting them up with intelligence, and taking away the rudeness and pride that may be natural to them.

" Man's wisdom lighteth up his face-its aspect stern is changed."

If this, then, the result, listen to her counsels:" Honor the king," nor be connected with any conspiracy against him. .It is true that authorities arc as much "out of joint " as everything else under the sun ; and instead of being practically '' ministers of God for good," are but too often causes of further misery upon poor man; yet wisdom teaches to wait and watch. Everything has a time and season; and instead of seeking to put matters right by conspiracy, await the turn of the wheel; for this is most sure, that nothing is absolutely permanent here-the evil of a tyrant's life any more than good. His power shall not release him from paying the debt of nature; it helps him not to retain his spirit.

This too I saw,-'twas when I gave my heart
To every work that's done beneath the sun,-
That there's a time when man rules over man to his
own hurt.
'Twas when I saw the wicked dead interred,
And to and from the holy place (men) came and
went.
Then straight were they forgotten in the city of their
deeds.
Ah, this was vanity!

Thus our Preacher describes the end of the tyrant. Death ends his tyranny, as it does, for the time being at least, the misery of those who were under it. Men follow him to his burial, to the holy place, return to their usual avocations-all is over and forgotten. The splendor and power of monarchy now show their hollowness and vanity by so quickly disappearing, and even their memory vanishing, at the touch of death. And yet this retributive end is by no means speedy in every case. Sentence is often deferred, and the delay emboldens the heart of man to further wickedness. Still, he says, " I counsel to fear God, irrespective of present appearances. I am assured this is the better part:fear God, and, soon or ate, the end will justify thy choice."

Beautiful and interesting it is thus to see man's unaided reason, his own intelligence, carrying him
to this conclusion, that there is nothing better than to " fear God;" and surely this approves itself to any intelligence. He has impressed the proofs of His glorious Being on every side of His creature, man. "Day unto day uttereth speech;" and the Sun, that rejoiceth as a strong man to run his race, voices aloud, in his wondrous adaptations to the needs of this creation on which he shines, His Being-His eternal power and godhead. Not only light but warmth he brings, for "there is nothing hid from the heat thereof," and in this twofold benevolence testifies again to his Creator, who is Love and Light. Further, wherever he shines he manifests infinite testimonies to the same truth. From the tiny insect that balances or disports itself with the joy of life in his beams, to the grandeur of the everlasting hills, or the majesty of the broad flood of ocean-all-all-with no dissentient, discordant voice, proclaim His being and utter ' His creative glory. Nor does darkness necessarily veil that glory:moon and stars take up the grand and holy strain; and what man can look at all-have all these witnesses reiterating day and night, with ever-fresh testimonies every season, the same refrain, "The Hand that made us is divine," and yet say, even in His heart, " There is no God! " Surely all reason, all wisdom, human or divine, says "Fool!" to such.

Thus, step by step, human wisdom treads on, and, as here, in her most worthy representative, "the king," concludes that it is most reasonable to give that glorious Creator the reverence due, and to "fear" Him.

But soon, very soon, poor reason has to stop, confounded., Something has come into the scene that throws her all astray:verse 14-

'Tis vanity, what's done upon the earth; for so it is,
That there are righteous to whom it haps as to the vile;
And sinners, too, whose lot is like the doings of the just.

For surely this is vanity, I said."

Yes, man's soul must be, if left to the light of nature, like that nature itself. If the sky be ever and always cloudless, then may a calm and unbroken faith be expected, when based on things seen. But it is not so. Storm and cloud again and again darken the light of nature, whether that light be physical or moral; and under these storms and clouds reason is swayed from her highest and best conclusions. And the contradictions without are faithfully reflected within the soul.

"And so I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry:for that shall abide with him of his labor the days of his life, which God giveth him under the sun." Here we get the heralds of a storm indeed. They are the first big drops that bespeak the coming flood that shall sweep our writer from all reason's moorings; the play of a lightning that shall blind man's wisdom to its own light; the sigh of a wind that soon shall develop into a very blast of despair.

What a contradiction to the previous sober conclusion, "It shall be well with them that fear God"! Now, seeing that there is no apparent justice in the allotment of happiness here, and the fear of God is often followed by sorrow, while the lawless as often have the easy lot,-looking on this scene, I say, "Eat, drink, and be merry;" get what good you can out of life itself; for all is one inextricable confusion.

Oh, this awful tangle of providences! Everything is wrong! All is in confusion! There is law everywhere, and yet law-breaking everywhere. How is it ? Why is it ? Is not God the source of order and harmony ? Whence, then, the discord ? Is it all His retributive justice against sin ? Why, then, the thoroughly unequal allotment ? Here is a man born blind. Surely this cannot be because he sinned before his birth! But, then, is it on account of his parents' sinning ? Why, then, do the guilty go comparatively free, and the guiltless suffer ? Sin, surely, is the only cause of the infliction. So the disciples of old, brought face to face with exactly this same riddle, the same mystery, ask, "Master, who did sin- this man, or his parents, that he was born blind?" "Neither." Another-higher, happier, more glorious reason, Jesus gives:"Neither hath this man sinned, nor his parents:but that the works of God should be made manifest in him." So the afflicted parents weep over their sightless babe; so they nurse him through his helpless, darkened childhood, or guide him through his lonely youth, their hearts sorely tempted surely to rebel against the providence that has robbed their offspring of the light of heaven. Neighbors, too, can give but little comfort here. Why was he born blind ? Who did the sin that brought this evident punishment?

Oh wait, sorrowing parents! wait, foolish friends! One is even now on His glorious way who shall with a word unravel the mystery, ease your troubled hearts, quell each rebellious motion, till ye only sorrow that ever a disloyal thought of the God of Love and Light has been permitted; and, whilst overwhelming you with blessing, answer every question your hearts – nay, even your intelligences – could ask.

Oh wait, my beloved readers, wait! We, too, look on a world still all in confusion. Nay, ourselves suffer with many an afflictive stroke, whose cause, too, seems hidden from us, and to contradict the very character of the God we know. One only is worthy to unlock this, as every other, sealed book-wait! He must make Himself known ; and, apart from things being wrong, this were impossible. "The works of God must be made manifest." Precious thought! Blessed words! Sightless eyes are allowed for a little season, that He-God-may manifest. His work in giving them light-accompanied by an ever-lasting light that knows no dimming. Tears may fall in time, that God's gentle and tender touch may dry them, and that for ever and ever. Nay, Death himself, with all his awful powers shall be made to serve the same end, and, a captive foe, be compelled to utter forth His glory. Lazarus is suffering, and the sisters are torn with anxiety; but the Lord abides "two days still in the same place where he" is. Death is allowed to have his way for a little space- nay, grasp his victim, and shadow with his dark wing the home that Jesus loves; and still He moves not. Strange, mysterious patience! Does He not care? [s He calmly indifferent to the anguish in that far-off cottage ? Has He forgotten to be gracious ? or, most agonizing question of all. Has some inmate of that home sinned, and chilled thus His love ? How questions throng at such a time! But-patience! All shall be answered, every question settled-every one; and the glorious end shall fully, perfectly justify His " waiting. "

Let Death have his way. The power and dignity of his Conqueror will not permit Him to hasten. For haste would bespeak anxiety as to the result; and that result is in no sense doubtful. The body of the brother shall even see corruption, and begin to crumble into dust, under the firm and crushing hand of Death. Many a tear shall the sisters shed, and poor human sympathy tell out its helpless. But the Victor comes! In the calm of assured victory He comes. And the "express image of the substance." of the Living God stands face to face as Man with our awful foe, Death. And lo, He speaks but a word – " Lazarus, come forth ! " – and the glory of God shines forth with exceeding brightness and beauty! Oh, joyous scene! oh, bright figure of that morn, so soon approaching, when once again that blessed Voice shall lift itself up in a "shout," that shall be heard, not in one, but in every tomb of His people, and once more the glory of God shall so shine in the ranks upon ranks of those myriads, that all shall again fully justify His "waiting''!
It was indeed a blessed light that shone into the grave of Lazarus. Such was its glory, that our spirits may quietly rest forever; for we see our Lord and Eternal Lover is Conqueror and Lord of Death. Nor need we ask, with our "modern poet, who sings sweetly, but too much in the spirit of Ecclesiastes,

Where wert thou, brother, those
There lives no record of reply,
Which, telling what it is to die,
Had surely added praise to praise,

The resurrection of Lazarus does .tell us what it is for His redeemed to die. It tells that it is but a sleep for the body, till He come to awaken it,-that those who thus sleep are not beyond His power, and that a glorious resurrection shall soon "add praise to praise " indeed.

But do not these blessed words give us a hint, at least, of the answer to that most perplexing of all questions, Why was evil ever permitted to disturb the harmony and mar the beauty of God's primeval creation, defile heaven itself, fill earth with corruption and violence, and still exist even in eternity ? Ah, we tread on ground here where we need to be completely self-distrustful, and to cleave with absolute confidence and dependence to the revelation of Himself !

The works of God must be manifested; and He is Light and Love, and nothing but Light and Love. Every work of His, then, must speak the source whence it conies, and be an expression of Light or Love ; and the end, when He shall again-finding everything very good-rest from His work to enjoy that eternal sabbath, never to be broken, shall shew forth absolutely in heaven, in earth, and in hell, that He is Light and Love, and nothing but that.

Light and Love!-blending, harmonizing, in perfect equal manifestation, in the cross of the Lord Jesus, and-Light now approving Love's activity- in the righteous eternal redemption of all who believe on Him; banishing from the new creation every trace of sin, and its companion, sorrow; whilst the Lake of Fire itself shall prove the necessity of its own existence to display that same nature of God, and naught else-Love then approving the activity of Light, as we may say.

As Isaiah shows, in the millennial earth, in those

" Scenes surpassing fable, and yet .true-
Scenes of accomplished bliss "-

there is still sorrowful necessity for an everlasting memorial of His righteousness in "the carcases of those men that have transgressed against me:for their worm shall not die, neither shall their fire be quenched; and (mark well the sympathies of that scene) they shall be an abhorring to all flesh." Love rejected, mercy neglected, truth despised, or held in unrighteousness, grace slighted,-nothing is left whereby the finally impenitent can justify their creation except in being everlasting testimonies to that side of God's nature, "Light," whilst "Love," and all who are in harmony therewith, unfeignedly approve. All shall be right. None shall then be perplexed because "there be just men, unto whom it, happeneth according to the work of the wicked; again, there be wicked men to whom it happeneth according to the work of the righteous." All shall be absolutely right. No whisper shall be heard, even in hell itself, of the charges that men so boldly and blasphemously cast at His holy name now.

God is all in all. His works arc manifested; and whilst it is His strange work, yet Judgment is His work, as every age in Time has shown; as the Eternal age, too, shall show-in time, this judgment is necessarily temporal; in eternity, where character, as all else, is fixed, it must as necessarily be eternal!

Solemn, and perhaps unwelcome, but wholesome theme! We live in a time peculiarly characterized by a lack of reverence for all authority. It is the spirit of the times, and against that spirit the saint must ever watch and guard himself by meditation on these solemn truths. Fear is a godly sentiment," a just emotion, in view of the holy character of our God. "I will forewarn whom ye shall fear," said the Lord Jesus:"Fear him which, after he hath killed, hath power to cast into hell; yea, I say unto you, fear him." The first Christians, walking in the fear of the Lord as well as the comfort of the Holy Ghost, were multiplied; and when Annanias and Sapphira fell under God's judgment, great fear came on all the church; whilst apostasy is marked by men feeding, themselves without fear.

All shall be "right." It is the wrong and disorder and unrighteous allotment prevailing here that caused the groans of our writer. Let us listen to them. Their doleful, despairing sound shall again add sweeter tone to the lovely music of God's revelation, speaking, as it does, of One who solves every mystery, answers every question, heals every hurt; yea, snatches His own from the very grasp of Death; for all is right, for all is light, where Jesus is, and He is coining. Patience! Wait! F. C. J.

(To be continued.)

Oh, happy day when Jesus comes
To call His ransomed home!
What joy 'twill be to see that One!
O come, Lord Jesus, come!

This world to me is not a home,
I only sojourn here,
Till that blest One "in beauty" come
To greet me "in the air."

Till then His presence is my home,
The sweetest home on earth;-
A real taste of home to come,-
The home now known to faith.

And soon will faith be lost in sight,
Then I shall share His home!
No sorrow there! a home how bright!
O come, Lord Jesus, come!

Come! take me to that home of love,-
Thy blood's my title there;
Oh, take me to Thyself above,
Thou Fairest of the fair.

Oh, happy day when Jesus comes
To call His ransomed home !
What joy 'twill be to sec that One !
O come, Lord Jesus, come !

R. H.

He never sinned, He never knew
Until from me He gently drew
The bitter dregs of that dark cup
The awful draught, and drank it up.

Yea, 'twas for me, a loathsome one,
A scoffer, scoffing at His love-
And He, God's well-beloved Son !
Adored by million worlds above.

Has Earth, with all her boasted store,
A candle to eclipse the sun ?
I stand upon the Ocean's shore,
I gaze upon th' Eternal One !

O Treasure infinite of grace !
O vast, deep, wide Eternity!
That sun may blush and hide its face,
To think that Thou shouldst die for me.

And yet 'tis so;-still bow and
weep.
For with those pierced hands of His
He stoops to wash my soil-stained feet,
And greet me with a Lover's kiss !

Thou sweet, divine, eternal Love !
To thine own ready arms I flee,
And there would nestle as a dove-
Abide for all eternity.

Here tempests break and fall away:
They cannot touch His sheltered lamb.
I'm only resting till the day
Awake me in Immanuel's land.

Question 4.-Will you please explain the difference between Gen. 10:31, "after their tongues," and Gen. 11:1, "The whole earth was of one language, and of one speech." J. B. F.

Answer.- Chapter 10:, giving the genealogies of the sons of Noah, goes beyond the time of the confusion of tongues at Babel, and so speaks not only of various tribes but of different languages. Chapter 11:gives the account of the origin of these various languages,- man exalting himself to make him a great name, is only brought to confusion. " Tongue," the word used in chapter 10:, is the ordinary one for language,- used now, as "foreign tongue." "Language," in chapter 11:, is literally "lip." The general thought is the same in both cases. If we are able to catch the shade of difference, it might be that "lip" suggests the outward form of the words, as we hear them; "tongue," the source of the language.

Question 5.- In Luke i, and Acts 1:was not Theophilus a Gentile, and was it not one and the same person to whom Luke addressed his two books? J. R. F.

Answer.-"The former treatise" shows clearly that the same person is addressed in Acts as in Luke. The Greek form of his name suggests that he was a Gentile, and the adjective "most excellent" that he was a person of position. Compare Acts 23:26; 24:3; 26:25. While there can be no question that he was a real person, not an imaginary one, the significance of his name, "the friend of God," is suggestive. "I have called you friends."

Question 6.- Please explain 1 Cor. especially last clause J. R. F.

Answer.-The proper rendering, "virginity," makes the meaning clear,-it being nearly synonymous with chastity. The latter part, "let him do what he will, he sinneth not," can only be explained by the last words, "let them marry." No other meaning is possible. Only a satanic perversion of words could suggest any other thought.

"Now If any man build upon this foundation gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon he shall receive a reward. If any man's work shall be burned he shall suffer loss, but he himself shall be saved, yet so as by fire."

It is evident, from these verses, that the grace of God has not only secured for all believers in Christ eternal salvation, but is reaching out to draw them into communion with Himself in the building upon the one blessed foundation in order that they may be laborers together with Him, and receive at His hands a reward according to their work. This is grace upon grace, for the grace which saves the sinner is God's gift through Jesus, and is the foundation that is laid,-other no man can lay,- and is separated from the portion provided for the believer as a reward for all true work built thereupon. The wood, hay, and stubble shall be burned, and the builder suffer loss; but his salvation through faith in Jesus cannot be touched. " He himself shall be saved, yet so as by fire." It is, then, grace upon grace that God thus invites us to be laborers with Him that He may, in that day that shall declare every man's work, fill our hands with His own reward for every bit of gold and silver and every precious stone built, through that grace, upon the foundation He has laid for us.

It will no doubt be accepted that, as in Rom. 3:, the sinner is not regarded as being righteous or doing good, notwithstanding the righteous and good acts he may do, because he is not actuated by a desire for God's glory, that just so will the believer's work be judged according to his motive rather than by his intelligence. It must also be true, however, that where the motive is right, God will give light to lead in the work most pleasing to Him.

The gold, silver, precious stones, evidently speak of the character of the work, and the reward will be according thereto; and if we believe that every word of Scripture is divinely chosen, we will see divine value in the gold and the silver, and divine beauty in the precious stones. If we go back to the account of the building of the tabernacle, where God in His grace took into His fellowship and made fellow-laborers with Him all the willing-hearted in they building of a dwelling-place for Himself on earth, and examine the typical meaning of the materials there selected, we should get some light upon the thoughts before us here. The work which we build, after being purged by the fire, will surely be that in which God will find a rest, and in which His glory will be displayed, for all must be in Christ and for, Christ.

How beautiful, then, to see that when God would express glory, divine glory, the gold is chosen. The acacia wood, setting forth the humanity of the Lord, was covered with the gold to show us the glory of His divinity, thus crowning it with, the highest honor, and shadowing forth the divine glories manifest in God's beloved Son, in whom God has found His delight. How blessed, then, that we should have before us as the one motive actuating every work for God, the glory of that divine One. If it is only a cup of cold water given in His name it is surely the "gold " built upon the foundation which shall receive its reward. How sweet, too, will be the reward, to receive at His own hands that which shall eternally associate us with the glories of His own person, all our work seen in Him, of Him, and for Him, that He may be glorified. Oh beloved, what an object! – the glory of Christ, God's glorified Son! How every other glory must fade before this; how everything that is of man must be set aside, that Christ and Christ alone may be seen. This surely is the test that will try every man's work of what sort it is. How really, too, we may thus be found in fellowship with the Father, who in answer to His prayer, "Father, glorify Thy Son," and in answer to His finished work, has glorified Him. "Now is the Son Man glorified, and God is glorified in Him." May it, indeed, be the only motive of our lives that He may be thus glorified in every work built upon the eternal foundation that is laid for us.

Silver, as Ex. 30:12, 16, shows us, was selected to serve as the atonement-money of the children of Israel; and in chapter 38:25-28, is seen as the material used in the tabernacle wherever God, in that wonderful type of Christ, would associate with Christ those for whom He died, and thus it tells us the wondrous story of redemptive love. How fitting again, then, that the divine glories of His person as seen in the gold, should be accompanied with the glories of redemption as seen in the silver, and how fitting that in the motive which actuates all work for God, there should not only be the glory of Christ's divine person before us, but also the glory of His work. With what joy, then, the laborers together with God should take the silver trumpet of the gospel of God's grace and go forth with the glad tidings of salvation accomplished through Christ, and as the poor perishing sinner turns to find in Him his acceptance with God, the forgiveness of his sins; the eternal joys that heaven alone can afford, it will surely be declared to be the "silver" built upon the foundation which is laid. How sweet, then, again, will be the reward, to be associated with the glories that cluster around the Son of Man as He is displayed as the blessed Redeemer, our great God and Savior Jesus Christ. Then, again, how really we may be found in fellowship not only with the Father in seeking the glory of the person of His beloved Son, but also with the Son who took upon Himself the form of a servant and was made in the likeness of men, that being found in fashion as a man he might humble Himself and become obedient unto death, even the death of the cross. Again, beloved, let it be said, what an object! the glory of Christ, in whom we have redemption, a glory reflected in every redeemed sinner, from whose face all traces of the burden of sin have been forever wiped away! Shall not all this be a fresh incentive to preach the word, to be instant in season and out of season, that more and more glory may be added to His peerless name?

Precious stones are seen in the breastplate of the high priest, pressing upon his heart as he goes into the presence of God for the people, twelve stones and the names of the twelve tribes of Israel engraved as the engraving of a signet upon them, and as lighted up in God's presence, together forming the Urim and Thummim, the lights and perfections of God. How fitting, then, that there should be associated with all the work built upon the foundation the glories of Christ, not only in the divine glory of His person, nor in the glories of redemption, but also in Him as the glorified One at God's right hand, – those deeper glories that the saints are led into as their hearts are opened and are able to receive the things that the Holy Spirit would minister unto them. For He is the gift to the children of God, consequent upon the glorification of Christ on high, the One of whom the Lord says "He shall glorify Me, for He shall take of the things of mine and show them unto you," the One whom the Lord calls the " Comforter," to abide with them forever-the Spirit of truth to guide them into all truth, the One who searcheth all things; yea, the deep things of God.

What, then, can there be built upon the foundation that will answer more clearly to the precious stones than the heart that in all its service has for its object Christ in all those deeper, richer glories that only God's Spirit can reveal. How deep will be the joys, how wondrous the revelation of those glories to our own hearts, as we seek by the light and power of the same Spirit to exalt our glorified Lord in the ministry of His things to His beloved saints. The things of Christ,- those deep things,- the things of God that no man knoweth but the Spirit of God. Once again, how sweet will be the reward to be forever associated with the glories that the Holy Spirit will bring to the name of Christ, when His ministry through His servants, and by the precious word of God, is made manifest in that day. And once again how really, too, we may be found in fellowship not only with the Father and with the Son, but also with the Holy Spirit. And thus, too, every believer who seeks only the glory of Christ may find a blessed place in real service and ministry for the glory of His name, The simplest child that can only lisp the name of Jesus, and thus speak of the person of Christ, the beloved Son of God, builds upon the foundation just as surely as the evangelist does, as in all the power and eloquence of his gift he sets forth the glories of His work, or as the teacher does, who through the Spirit of God brings forth from the depths of God's treasury the richer glories which are displayed in Christ at God's right hand.

Thus, beloved, will be found in that day that shall declare every man's work, that which shall abide,–the gold, silver, and precious stones built upon the foundation in fellowship with Father, Son, and Holy Spirit.

May there be true purpose of heart to seek thus to exalt Him, that in His own glorious presence there may be eternal joy in His own eternal reward. J. F. P.

There is another principle, which crowns and governs and gives character to all others :it is charity, love properly so called. This, in its root, is the nature of God Himself, the source and perfection of every other quality that adorns Christian life. The distinction between love and brotherly love is of deep importance; the former is indeed, as we have just said, the source whence the latter flows; but as this brotherly love exists in mortal men, it may be mingled in its exercise with sentiments that are merely human, with individual affection, with the effect of personal attractions, or that of habit, or suitability in natural character. Nothing is sweeter than brotherly affections; their maintenance is of the highest importance in the assembly; but they may degenerate, as they may grow cool; and if love, if God, does not hold the chief place, they may displace Him-set Him aside-shut Him out. Divine love, which is the very nature of God, directs, rules, and gives character to brotherly love;, otherwise it is that which pleases us-that is, our own heart-that governs us. If divine love governs me, I love all my brethren; I love them because they belong to Christ; there is no partiality. I shall have greater enjoyment in a spiritual brother; but I shall occupy myself about my weak brother with a love that rises above his weakness and has tender consideration for it. I shall concern myself with my brother's sin, from love to God, in order to restore my brother, rebuking him, if needful; nor, if divine love be in exercise, can brotherly love, or its name, be associated with disobedience. In a word, God will have His place in all my relationships. To exact brotherly love in such a manner as to shut out the requirements of that which God is, and of His claims upon us, is to shut out God in the most plausible way, in order to gratify our own hearts. Divine love, then, which acts according to the nature, character, and will of God, is that which ought to direct and characterize our whole Christian walk, and have authority over every movement of our hearts. Without this, all that brotherly love can do is to substitute man for God. Divine love is the bond of perfectness, for it is God, who is love, working in us, and making Himself the governing object of all that passes in the heart. J. N. D.